Rabbi David EtengoffDedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.And the L-rd has selected you this day to be His treasured people (l’am segulah), as He spoke to you, and so that you shall observe all His commandments, and to make you supreme, above all the nations that He made, [so that you will have] praise, a [distinguished] name and glory; and so that you will be a holy people to the L-rd, your G-d, as He spoke. (Sefer Devarim,Parashat Ki Tavo, 26:18-19, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)

The concept of the Jewish people being Hashem’s am segulah is first introduced in Sefer Shemot 19:5: “And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples (segulah mikol ha’amim), for Mine is the entire earth,” and is echoed, as well, by David Hamelech (King David) in Sefer Tehillim: “For G-d chose Jacob for Himself, Israel for His treasure (“l’segulato”). Little wonder, then, that Rashi (1040-1105) explains “segulah” in the following manner: “…a beloved treasure, like ‘and the treasures of the kings’ (Sefer Kohelet 2:8), [i.e., like] costly vessels and precious stones, which kings store away. So will you be [more of] a treasure to Me than the other nations [Mechilta].” In contrast, Onkelos (First Century CE) explains “segulah mikol ha’amim” as “and you shall be more beloved before Me than all the other nations (“u’tehon kadamai chabivin mikol am’maiyah”). In sum, two classic approaches emerge concerning the meaning of the term “segulah.” For David Hamelech and Rashi, it connotes “treasure,” and for Onkelos it denotes the uniquely beloved status we have in the eyes of our Creator.

My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and disciples, in at least one instance, defines “segulah” differently than either Onkelos or Rashi, namely, as “singularity”: The word “singular” means “being only one,” “exceptional,” “extraordinary” and “separate.” The word segulah in Hebrew similarly connotes singularity. In Exodus (19:5), the Torah enunciates the doctrine of the election of Israel as a cardinal tenet of our faith. (Rabbi Abraham R. Besdin, Reflections of the Rav: Lessons in Jewish Thought adapted from Lectures of Rabbi Joseph B. Soloveitchik, this, and the following citations, are from page 119, all underling my own)

The Rav continues this line of reasoning, and emphasizes that “segulah” is not solely a theological construct. Moreover, it plays a crucial role in human interaction:Segulah may also describe relationships between people. For example, Jacob loved Rachel but he did not hate Leah, despite the verse, “And the Eternal saw that Leah was unloved” (senuah, Sefer Bereishit 29:31). His bond to her merely suffered by comparison with Rachel… his relationship with Rachel was singular.” There was a segulah dimension in this special love. It involved an intertwining of souls, a union beyond verbal description. It was more than emotional love; it was a oneness achieved, which is the highest rung of identification. (Minor emendation my own)

Significantly, Rav Soloveitchik notes that Hashem’s unique relationship with the Jewish people is parallel to Yaakov’s marital bonds with Rachel and Leah: Similarly, the people of Israel are a segulah people, singularly valued by G-d; this involves no denigration of other nations. It is a specialness – a nation, one of its kind, which G-d has designated to preserve and disseminate His Divine teachings. This is singularity.

Clearly, for the Rav, the segulah nature of the Jewish people does not translate into a declaration of superiority over the other nations of the world. Instead, each nation has its own intrinsic value and inherent worth. As such, we must constantly emphasize and teach that all mankind are created b’tzelem Elokim (in G-d’s Divine image), and, therefore, all people are important before Hashem. This Motzai Shabbat, Ashkenazi Jews will join our Sephardic brethren in the recitation of Selichot (Penitential Prayers) in spiritual preparation for the period of the Yamim Noraim (the Days of Awe). Throughout this unique time, let us ponder our singular relationship with Hashem as His am segulah. May this, in turn, lead to our desire for “an intertwining of souls, a union beyond verbal description” with our Creator, so that we may fulfill our role to “preserve and disseminate His Divine teachings” to all mankind. V’chane yihi ratzon. Shabbat Shalom, kativah v’chatimah tovah and tizku l’shanim rabot.

Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

If a bird's nest chances before you on the road, on any tree, or on the ground, and [it contains] fledglings or eggs, if the mother is sitting upon the fledglings or upon the eggs, you shall not take the mother upon the young. You shall send away the mother, and [then] you may take the young for yourself, in order that it should be good for you, and you should lengthen your days. (Sefer Devarim 22:6-7, this and all Bible translations, The Judaica Press Complete Tanach, underlining my own)

Two separate, but interdependent, mitzvot are contained in our pasukim (verses), namely, the prohibition of taking away the mother bird when she is protecting her young or eggs, and the positive commandment to send her forth prior to removing the fledglings or eggs. As with most halachic topics, our Sages present a variety of opinions regarding the interpretation of these commandments. Let us now examine a representative sampling of their views.

Talmud Bavli, Berachot 33b contains a discussion of our mitzvot in the context of that which is permissible or impermissible to utter in the course of one’s tefilah (prayer). The Mishnah states: “If someone says: ‘Your mercy encompasses (literally, “yagioo”) the bird’s nest’… we force him to be silent.” This overall statement then generates the following Talmudic analysis:

However, when one says: “You are so compassionate and gracious that Your mercy extends to the bird’s nest,” what is the reason that we silence him? What impiety has he committed? This matter is disputed by two Amoraim [Talmudic Sages] in the West, i.e. in the Land of Israel, - namely R’ Yose bar Avin and R’ Yose bar Zevida. One said that we silence him because he instills jealousy in the works of Creation. [Rashi: Since it appears that Hashem has mercy on the birds, but not on other creatures] And the other one said that we silence him because he renders the mitzvot of the Holy One, Blessed is He, into acts of mercy, - while, in truth, they are nothing other than decrees. (Translation, The Shottenstein Edition, Talmud Bavli, Berachot, vol. II, brackets my own)

In sum, according to Rav Yose bar Avin, one is proscribed from saying that Hashem’s mercy “extends to the bird’s nest” in his tefilah, since this will foment a jealous reaction from the rest of Creation. In contrast, Rav Yose bar Zevida opines that it is forbidden to perceive G-d’s commandments as acts of mercy, since they should properly be viewed as nothing other than Divine edicts of the Master of the Universe.

The Rambam (Maimonides, 1135-1204), in a well-known passage found in the Guide for the Perplexed, maintains that the underlying reasoning for the prohibition of taking away the mother when she is on her young or eggs, and the positive precept to send forth the mother bird prior to removing the fledglings or eggs, is the fundamental obligation to demonstrate sensitivity to the needs of the mother bird:

If then the mother is let go and escapes of her own accord, she will not be pained by seeing that the young are taken away… If the Law takes into consideration these pains of the soul in the case of beast and birds, what will be the case with regard to the individuals of the human species as a whole? (The Guide of the Perplexed, vol. III: 48, translation, Shlomo Pines, page 600)

Maimonides was fully aware that his words explicitly contradicted Rav Yose bar Zevida’s interpretation of the Mishnah. The Rambam’s response to this concern, however, is quite telling and gives us an overall insight into his understanding of the mitzvot:

You must not allege as an objection against me the dictum of the [Sages], may their memory be blessed: “He who says: Thy mercy extendeth to young birds, and so on.” For this is one of the two opinions mentioned by us – I mean the opinion of those who think that there is no reason for the Law except only the will [of G-d] – but as for us, we follow only the second opinion [my addition – that the mitzvot do, in fact, have logical and apprehensible explanations inherent therein.]Thus, for the Rambam, our primary concern is centered upon the needs of the mother bird and our obligation to act toward her in a kindly and sympathetic manner. Almost parenthetically, he suggests that if the Torah is so concerned about the feelings of beasts and birds, the needs of human beings must be a priority as well.

The Ramban (Nachmanides, 1194-1270) openly rejected Maimonides’ interpretation of our mitzvot. In one of his explanations, he changed the emphasis for these commandments from sensitivity to the mother beast or bird to the removal of brutality from the behavioral repertoire of mankind. Therefore, he states that the rationale of these mitzvot is, “in order that we will not have cruel hearts that will render us unable to demonstrate mercy.” (Commentary on the Torah, Sefer Devarim 22:6, translation my own)

On measure, we have a significant range of opinions regarding the interpretation of our two mitzvot. Rav Yose bar Zevida maintains that it is forbidden to interpret these as having anything whatsoever to do with mercy, since all commandments are simply imperatives of the Master of the Universe. The Rambam differs from Rav Yose bar Zevida and holds that the reason we send away the mother bird is precisely to treat her sensitively and with mercy (rachamim). The Ramban repudiates the Rambam’s position and suggests that the authentic reason for these commandments has nothing to do, per se, with the mother bird. Instead, expanding upon the actual words of the Ramban, he asserts that the raison d’etre of these mitzvot is to encourage us to be merciful by emulating Hashem regarding the middah (ethical characteristic) of rachamim. As the Torah states: “And the L-rd passed before him [Moshe] and proclaimed: L-rd, L-rd, merciful G-d, Who is compassionate and gracious, slow to anger and abundant in loving kindness and truth…" (Sefer Shemot 34:6 with my emendation)

May the entire Jewish people live lives that are dedicated to expressing mercy to all of Hashem’s creations. In that way, may we be zocheh (merit) to receive His rachamim. V’chane yihi ratzon.

Shabbat ShalomPast drashot may be found at my blog-website: http://reparashathashavuah.orgThe email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com.

The beginning of our pasuk (verse), “Justice, justice shall you pursue,” is one of the best-known phrases in the Torah. Indeed, for many, Judaism’s concept of tzedek (justice) is one of its greatest contributions to the world at large. Associate Supreme Court Justice, Ruth Bader Ginsburg, gave voice to this perception in her speech on Holocaust Memorial Day, April 22, 2004:My heritage as a Jew and my occupation as a judge fit together symmetrically. Thedemand for justice runs through the entirety of Jewish history and Jewish tradition. I take pride in and draw strength from my heritage, as signs in my chambers attest: a large silver mezuzah on my door post, … on three walls, in artists’ renditions of Hebrew letters, the command from Deuteronomy: “Tzedek, tzedek, tirdof” — “Justice, justice shall you pursue.” Those words are ever-present reminders of what judges must do that they “may thrive.” (http://www.ushmm.org/remember/days-of-remembrance/past-days-of-remembrance/2004-days-of-remembrance/ruth-bader-ginsburg)

“Justice,” however, is an elusive term and concept that is often used as a rallying cry, rather than as a precise expression that connotes specific meaning. As such, let us turn to some of the great thinkers of our tradition in order to understand some of the ways that justice may be understood within the Torah’s purview. Onkelos, who lived in Israel during the first century CE, is most famous for his Aramaic translation and interpretation of the Torah. He translates the first three words of our pasuk (verse) as: “Kushta kushta hevai radif” (“Truth, truth you shall pursue.”) Clearly, for this Torah sage, justice is inextricably interwoven with truth – to the point that they are well-nigh inseparable and serve as synonyms for one another. Onkelos’ approach finds marked parallels in two verses found in Sefer Tehillim wherein “justice” and “truth” appear in close proximity to one another:He who walks uprightly and works justice (tzedek), and speaks truth (emet) in his heart. (15:2)

And your glory is that you will pass and ride for the sake of truth (emet) and just (tzedek) humility, and it shall instruct you so that your right hand shall perform awesome things. (45:5 with my emendations)

The great Spanish exegete, Rabbeinu Bahya ben Asher ibn Halawa, known as Rabbeinu Behaye (1340 – 1255), in his direct-level exegesis (peshat) of our pasuk focuses upon the application of tzedek in both our words and deeds. In doing so, he explains the repetition of “tzedek” in our phrase in a highly original manner:One must be particularly careful to infuse both his actions and words with justice; for it is precisely these matters wherein it is possible for a person to harm himself and others. Therefore, the verse states “tzedek” twice – once to refer to him and once to refer to others. All those who imbue their words with justice, reveal signs and demonstrations regarding the justness of their actions [since words and the ideas inherent in them most often serve as causal forces regarding actual behaviors]. Therefore it is fitting and proper for each and every person among the Jewish people to ensure that their words and actions are permeated with justice. As the text states: “The remnant of Israel shall neither commit injustice nor speak lies; neither shall deceitful speech be found in their mouth, for they shall graze and lie down, with no one to cause them to shudder.” (Sefer Tzephaniah 3:13, Rabbeinu Behaye - translation, underlining and brackets my own)

Similarly, the brilliant 19th German-Jewish theologian, Rabbeinu Shimshon Raphael Hirsch (1808-188), viewed our verse as shaping the behavior of the entire Jewish people, both on the individual as well as the national level:Justice should be the highest and singular goal of the entire nation. Moreover, one ought to aspire for justice in and of itself. All other considerations must be subordinated to achieve this purpose. Justice is that which shapes all connections and attachments of the individual and the community in order to conform to the requirements of Hashem’s Torah. The role of a Jewish individual is to pursue that which is just in an unceasing manner – with complete dedication. (Translation and underlining my own from the Hebrew edition of the original German text) With Hashem’s help and blessing, may we, both as a nation and as individuals, succeed in dedicating ourselves to become the living embodiment of “Tzedek tzedek tirdof.” V’chane yihi ratzon.Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

Rabbi David EtengoffDedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, HaRav Yosef Shemuel ben HaRav Reuven Aharon, the refuah shlaimah of Devorah bat Chana, and Yitzhak Akiva ben Malka, and the safety of our brothers and sisters in Israel and around the world.If there will be among you a needy person, from one of your brothers in one of your cities, in your land the L-rd, your G-d, is giving you, you shall not harden your heart, and you shall not close your hand from your needy brother. Rather, you shall open your hand to him, and you shall lend him sufficient for his needs, which he is lacking. (Sefer Devarim 15:7-8, these and all Bible translations, The Judaica Press Complete Tanach)These verses that appear in our parasha provide the fundamental proof text for the mitzvah of tzedakah (distribution of charitable funds to the needy). The Rambam (Maimonides, 1135-1204) formulates this obligation in the following manner:The 195th [positive] mitzvah that we are commanded is to give charity — to support and relieve the poor. This command is expressed in the Torah in various ways: “Open your hand;” (Sefer Devarim 15:8) “Help him survive, whether he is a convert or a born Jew;” [and] “Help your brother survive with you.” (Sefer Bamidbar 25:35) These verses all have the same point — that we must provide for our poor and support them in accordance with their need. The details of this mitzvah are explained in a number of places, the majority in tractates Ketubot and Baba Batra. The Oral Tradition relates that even a poor person who himself lives from charity is also obligated in this mitzvah — to give even a small amount of charity to someone less fortunate than him or on the same level as himself. (Sefer HaMitzvot, translation, Berel Bell, with my brackets, underlining and emendations)Maimonides elaborates upon the general parameters of this mitzvah in the Mishneh Torah, his halachic tour de force:It is a positive commandment to give charity to the poor among the Jewish people, according to what is appropriate for the poor person if this is within the financial capacity of the donor, as the text states: “You shall certainly open your hand to him.” (Sefer Devarim 15:8) and: “You shall support him, a stranger and a resident and they shall live with you,” (Sefer Vayikra 25:35) and “And your brother shall live with you.” (Sefer Vayikra 25:36). Anyone who sees a poor person asking and turns his eyes away from him and does not give him charity transgresses a negative commandment, as the text states: “You shall not harden your heart, and you shall not close your hand from your needy brother.” (Sefer Devarim 15:7, passage source: Sefer Zeraim, Hilchot Matnot Aniyim 7:1-2, translation, Rabbi Eliyahu Touger with my emendations)Halachot (laws) and concepts such as these have gone a long way in shaping the nature and character of the Jewish people, as noted by Chazal (our Sages of blessed memory) in Talmud Bavli, Yevamot 79a: This nation [Israel] is distinguished by three characteristics: They are merciful (harachmanim), meek (habaishanim) and practitioners of loving-kindness (gomlai chasadim). “Merciful,” as it is written, “and grant you compassion, and be compassionate with you, and multiply you,” (Sefer Devarim 13:18) “Meek,” for it is written, “and in order that His awe shall be upon your faces,” (Sefer Shemot 18:17) “Practitioners of Loving-Kindness,” as it is written, “because he [Avraham] commands his sons and his household after him, that they should keep the way of the L-rd to perform righteousness and justice…” (Sefer Bereishit 18:19, passage translation, The Soncino Talmud with my extensive emendations)Fascinatingly, while we might have thought this passage to be extra-legal in nature, this is not the case, as the Rambam codifies it as a binding halacha: “… the distinguishing signs of the holy nation of Israel is that they are meek, merciful, and kind.” (Mishneh Torah, Sefer Kedushah, Hilchot Issurei Biah 19:17, translation, Rabbi Eliyahu Touger) Given that our essence and being as a nation and as individuals embodies mercy and kindness, how then is it possible to be mekayam (fulfill) the mitzvah of tzedakah? Wouldn’t it be the case that when we give money to the poor and downtrodden, this would be the realization of our own psychological needs and desires, rather than a fulfillment of Hashem’s Divine command? The great Chasidic master and second Rebbe of Bobov, HaRav Ben Tzion Halberstam zatzal (1874-1941), dealt with this self-same question, in his posthumous work of Torah analysis entitled, “Kedushat Tzion.” In the name of his sainted father, the first Bobover Rebbe, HaRav Shlomo Halberstam zatzal (1847-1905), he writes:A Jewish person is obligated to fulfill the mitzvah of tzedakah because it is the commandment of his Creator – i.e. the Divine fiat of his King upon him – and not because of the sensitivity of his heart that [psychologically] does not allow him to witness the misery of a poverty-stricken being. It makes no difference [, of course,] to the poor soul as to why he is given [tzedakah]. A singular difference obtains, however, regarding the one who gives tzedakah in regards to his motivation [to perform this act]. If he gives tzedakah because he is emotionally distraught when he sees the abject wretchedness of the impoverished person before him, then he does not fulfill the command of the King – instead, he distributes funds to such an individual solely to assuage his own feelings and it is, therefore, a purely volitional [, rather than commanded,] act. This, then, is as if he is serving himself, [rather than fulfilling the words of his King.] The first Bobover Rebbe zatzal now comes to the crux of the matter, “The Jewish people are merciful [by nature]. If that is the case, how is it possible for them to give tzedakah without merely deriving personal pleasure [so that the charitable act can be a genuine kiyum (fulfillment) of the mitzvah]?” His answer is deeply profound and speaks to the essence of the Jewish soul:Therefore, this is the proper approach (literally, “eitzah”): After one has already given the destitute individual tzedakah the first time, and thereby removed the shame of humiliating hunger from him, one should give tzedakah once again. The second act of giving will then be solely for the purpose of fulfilling the commandment of the King… This is why the Torah states, “you shall surely give him,” Sefer Devarim 15:10), “even 100 times” (Rashi, 1040-1105), “and your heart shall not be grieved when you give to him,” for it is not because your heart was breaking on account of his misery that you gave him tzedakah [the second time], for until that time you did not yet fulfill the command of the King. For only when you have already given him tzedakah [the first time] and the quality of mercy no longer rules over you, are you then able to fulfill the mitzvah of tzedakah in its proper fashion – by giving to the destitute one once again. (Translations, italics, underlining and brackets my own)With Hashem’s guidance, may we be zocheh (merit) to live lives filled with humility, mercy, kindness and tzedakah, and in so doing may we carry Hashem’s holy message to all mankind. Then, with G-d’s help, may we fulfill the famous words of the prophet Isaiah: “I will make you a light unto nations, so that My salvation shall be until the end of the earth.” (49:6) May this time come soon and in our days. V’chane yihi ratzon.Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

The mezuzah is the most ubiquitous of all Jewish religious objects. Its text consists of the first two parshiot (Torah portions) of the Shema. As such, it is at one and the same time the declaration of the existence and absolute unity of the Master of the Universe, and a statement of our heartfelt desire to accept His commandments. In addition, the Monei Hamitzvot (compilers of the 613 Commandments) universally included the mezuzah in their lists of Torah commandments. By way of illustration, the Rambam (Maimonides, 1135-1204) states:The 15th mitzvah is that we are commanded in the actions involving the mezuzah [i.e. the parchment upon which it may be written, the manner of its writing, and how and where it should be affixed]. The source of this commandment is G-d's statement (exalted be He), “And you shall write them upon the doorposts of your house and upon your gates.” This identical command is repeated in the Torah. (Sefer HaMitzvot, translation, Berel Bell, brackets my own) Maimonides elaborates upon the overarching import of the mezuzah in the following passage from the Mishneh Torah:A person must show great care in [the observance of the mitzvah of] mezuzah, because it is an obligation that is constantly incumbent upon everyone.[Through its observance,] whenever a person enters or leaves [the house], he will encounter the unity of the name of the Holy One, blessed be He, and remember his love for Him. Thus, he will awake from his sleep and his obsession with the vanities of time, and recognize that there is nothing which lasts for eternity except the knowledge of the Creator of the world. This will motivate him to regain full awareness and follow the paths of the upright. Whoever wears tefillin on his head and arm, wears tzitzit on his garment, and has a mezuzah on his entrance, can be assured that he will not sin, because he has many who will remind him. These are the angels, who will prevent him from sinning, as [Sefer Tehillim 34:8] states: “The angel of G-d camps around those who fear Him and protects them.” Blessed be G-d who offers assistance. (Hilchot Tefillin, u’Mezuzah v’Sefer Torah 6:13, translation, Rabbi Eliyahu Touger with my emendations)Allow me to review the salient points of the Rambam’s analysis:·Mezuzah is a mitzvah temidi (an ongoing commandment).·Mezuzah enables an individual to constantly encounter the Holy One, blessed be He, and remember his love for Him.·Mezuzah serves as a motivator for a person to reorient himself/herself in the world and reset the proper priorities as they “regain full awareness and follow the paths of the upright.” As such, when coupled with tefillin and tzitzit, the mezuzah serves as a protective measure against sin.Maimonides based his halacha on various Rabbinic sources including, in all likelihood, the following statement that appears in Talmud Bavli, Menachot 33b:Rava said that it is a mitzvah to place the mezuzah within a tefach (a certain measurement) of the outside. What is the reason? The Rabbis say so that you will see the mezuzah as soon as you enter. Rav Chanina from Sura says so that it can protect you. Rav Chanina said, “Come and see that G-d does not behave like a person. For [in the case of] people the King sits inside and the people guard him from the outside. However, in the case of G-d, His servants sit inside and He guards them from the outside, as the verse states, “G-d will protect you, G-d will be the shadow of your right hand.” (Sefer Tehillim 121:5, passage translation found at: http://www.morashasyllabus.com/class/Mezuzah.pdf)Part of the above passage is repeated in the famous story of the Roman Emperor’s attempt to capture Onkelos the Proselyte and bring him to Rome as a punishment for his having converted to Judaism. Herein, the protective nature of the mezuzah is truly manifest:[When] Onkelos the son of Kalonymus became a proselyte, the Emperor sent a contingent of Roman [soldiers] after him, but he enticed them by [citing] scriptural verses and they became converted to Judaism. Thereupon, the Emperor sent another Roman cohort after him, bidding them not to say anything to him. As they were about to take him away with them, he said to them: “Let me tell you just an ordinary thing: [In a procession] the torch lighter carries the light in front of the torchbearer, the torchbearer in front of the leader, the leader in front of the governor, the governor in front of the chief officer; but does the chief officer carry the light in front of the people [that follow]?” “No!” they replied. He then said: “Yet the Holy One, blessed be He, does carry the light before Israel, for Scripture says. And the L-rd went before them . . . in a pillar of fire to give them light.” Then they, too, became converted. Again he sent another cohort ordering them not to enter into any conversation whatsoever with him. So they took hold of him; and as they were walking on he saw the mezuzah which was fixed on the door-frame and he placed his hand on it saying to them: “Now what is this?” and they replied: “You tell us then.” Said he, “According to universal custom, the mortal king dwells within, and his servants keep guard on him without; but [in the case of] the Holy One, blessed be He, it is His servants who dwell within as He guards them from without; as it is said: “The L-rd shall guard your going out and your coming in from this time forth and for evermore.” (Sefer Tehillim 121:8) Then they, too, were converted to Judaism. He sent for him no more. (Talmud Bavli, Avodah Zarah 11a, translation, The Soncino Talmud with my emendations)II believe our sources go a long way toward helping us understand the widespread acceptance of the mezuzah within the Jewish worldview. The picture that emerges is clear: The mezuzah is the continuous and ultimate symbol of Hashem’s Divine protection of the Jewish people. With Hashem’s help and never ending kindness, may King David’s stirring words ever ring true: “The L-rd shall guard your going out and your coming in from this time forth and for evermore.” V’chane yihi ratzon.Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email rdbe718@gmail.com. *** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn. **Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.